宗鏡錄 18.25.2

18.25.2

生眾雜華。 彌覆其上。 變其城壁。 為紺瑠璃。 城內人民。 悉得徹見我及大眾。 門自開闢。 無能制者。 所嚴器仗。 變成雜華。 盧至長者而為上首。 與其人民俱共相隨。 往至佛所。 我即為說種種法要。 令彼諸人。 一切皆發阿耨多羅三藐三菩提心。 善男子。 我於爾時。 實不化作種種樹木。 清淨流水。 盈滿河池。 變其本城。 為紺瑠璃。 令彼人民徹見於我。 開其城門。 器仗為華。 善男子。 當知皆是慈善根力。 能令彼人見如是事。 復次善男子。 舍衛城中。 有婆羅門女。 姓婆私吒。 唯有一子。 愛之甚重。 遇病命終。 爾時女人。 愁毒入心。 狂亂失性。 裸形無恥。 遊行四衢。 啼哭失聲。 唱言。 子子汝何處去。 周遍城邑。 無有疲已。 而是女人。 已於先佛植眾德本。 善男子。 我於是女。 起慈愍心。 是時女人。 即得見我。 便生子想。 還得本心。 前抱我身嗚𠯗我口。 我時即告。 侍者阿難。 汝可持衣。 與是女人。 既與衣已。 便為種種說諸法要。 是女聞法。 歡喜踊躍。 發阿耨多羅三藐三菩提心。 善男子。 我於爾時。 實非彼子。 彼非我母。 亦無抱持。 善男子。 當知皆是慈善根力。 令彼女人見如是事。 復次善男子。 波羅柰城。 有優婆夷。 字曰摩訶斯那達多。 已於過去無量光佛。 種諸善根。 是優婆夷。 夏九十日。 請命眾僧。 奉施醫藥。 是時眾中有一比丘。 身嬰重病。 良醫診之。 當須肉藥。 若得肉者。 病則可除。 若不得肉。 命將不全。 時優婆夷。 聞醫此言。 尋持黃金。 遍至市𮠔。 唱如是言。 誰有肉賣。 吾以金買。 若有肉者。 當等與金。 周遍城市求不能得。 是優婆夷。 尋自取刀割其髀肉。 切以為臛。 下種種香。 送病比丘。 比丘服已。 病即得差。 是優婆夷。 患瘡苦惱。 不能堪忍。 即發聲言。 南無佛陀。 南無佛陀。 我於爾時。 在舍衛城。 聞其音聲。 於是女人。 起大慈心。 是女尋見我持良藥。 塗其瘡上。 還合如本。 我即為其種種說法。 聞法歡喜。 發阿耨多羅三藐三菩提心。 善男子。 我於爾時。 實不往至波羅奈城。 持藥塗是優婆夷瘡。 善男子。 當知皆是慈善根力。 令彼女人見如是事。 復次善男子。 調達惡人。 貪不知足。 多服酥故。 頭痛腹滿。 受大苦惱。 不能堪忍。 發如是言。 南無佛陀。 南無佛陀。 我時住在優禪尼城。 聞其音聲。 即生慈心。 爾時調達。 尋便見我往至其所。 手摩頭腹。 授與鹽湯。 而令服之。 服已平復。 善男子。 我實不往調達所。 摩其頭腹。 授湯令服。 善男子。 當知皆是慈善根力。 令調達見如是事。 復次善男子。 憍薩羅國。 有諸群賊。 其數五百。 群黨抄劫。 為害滋甚。 波斯匿王。 患其縱暴。 遣兵伺捕。 得已挑目。 逐著黑闇叢林之下。 是諸群賊。 已於先佛植眾德本。 既失目已。 受大苦惱。 各作是言。 南無佛陀。 南無佛陀。 我等今者。 無有救護。 啼哭號咷。 我時住在祇桓精舍。 聞其音聲。 即生慈心。 時有涼風。 吹香山中。 種種香藥滿其眼眶。 尋還得眼。 如本不異。 諸賊開眼。 即見如來住立其前。 而為說法。 賊聞法已。 發阿耨多羅三藐三菩提心。 善男子。 我於爾時。 實不作風。 吹香山中種種香藥。 住其人前而為說法。 善男子。 當知皆是慈善根力。 令彼群賊見如是事。 復次善男子。 瑠璃太子。 以愚癡故。 廢其父王。 自立為主。 復念宿嫌。 多害釋種。 取萬二千釋種諸女。 刵劓耳鼻。 斷截手足。 推之坑塹。 時諸女人。 身受苦惱。 作如是言。 南無佛陀。 南無佛陀。 我等今者。 無有救護。 復大號咷。 是諸女人。

produced diverse flowers completely covering over it, transforming its city walls into deep blue lapis lazuli. The people within the city were all able to see through clearly to me and the great assembly. The gates opened of themselves, with none able to hinder them. The weapons they had arrayed turned into assorted flowers. With the elder Ruci as their leader, the people accompanied one another and went to where the Buddha was. I then taught them various essential dharmas, causing all of those people to generate the aspiration for anuttarasamyaksaṃbodhi. Good sons, at that time I did not truly conjure various trees, pure flowing waters, overflowing rivers and ponds, nor transform their native city into deep blue lapis lazuli, nor cause those people to see clearly through to me, open their city gates, or turn weapons into flowers. Good sons, you should know that these were all the power of the roots of goodness of loving-kindness, which could cause those people to see such things. Furthermore, good sons, in the city of Śrāvastī there was a brahmin woman of the Vāsiṣṭha clan who had only an only son whom she loved deeply. When he contracted an illness and died, the woman's grief pierced her heart like poison; she was driven mad and lost her sanity. Naked without shame, she wandered about the four crossroads weeping and wailing, crying out, 'Child, child, where have you gone?' She traversed the cities and towns without fatigue. Yet this woman had already planted roots of virtue under past buddhas. Good sons, I gave rise to a mind of loving-kindness and pity toward this woman. At that time the woman was then able to see me, and immediately conceiving the thought that I was her child, she regained her original mind, came forward to embrace my body, and kissed my mouth. I then told my attendant Ānanda, 'You may take robes and give them to this woman.' After giving her robes, I preached various essential dharmas for her. Hearing the Dharma, the woman rejoiced exceedingly and generated the aspiration for anuttarasamyaksaṃbodhi. Good sons, at that time I was truly not her child, nor was she my mother, nor was there any embracing. Good sons, you should know that these were all the power of the roots of goodness of loving-kindness, which caused that woman to see such things. Furthermore, good sons, in the city of Vārāṇasī there was an upāsikā named Mahāsenadattā, who had already planted roots of goodness under past buddhas of immeasurable light. For ninety days of the summer, this upāsikā invited the saṅgha of monks and offered them medicines. At that time, one monk among the assembly was stricken with a grave illness. When a skilled physician examined him, [the physician stated that] he required meat as medicine: if he could obtain meat, the illness could be cured; if he could not obtain meat, his life would not be preserved. When the upāsikā heard these words of the physician, she immediately took gold and went throughout the marketplaces, crying out, 'Who has meat for sale? I will buy it with gold. If anyone has meat, I will give an equal amount of gold.' Having searched throughout the city, she was unable to obtain any. This upāsikā then took a knife, cut the flesh from her own thigh, minced it to make a broth, seasoned it with various spices, and sent it to the sick monk. After taking it, the monk's illness was cured. The upāsikā, tormented by the suffering of the wound beyond endurance, called out, 'Namo Buddhāya! Namo Buddhāya!' At that time, I was in the city of Śrāvastī. Hearing her voice, I gave rise to great loving-kindness toward this woman. The woman immediately saw me holding fine medicine, which I applied to her wound so that it joined back together as before. I then preached various dharmas for her. Hearing the Dharma, she rejoiced and generated the aspiration for anuttarasamyaksaṃbodhi. Good sons, at that time I did not truly go to the city of Vārāṇasī to apply medicine to this upāsikā's wound. Good sons, you should know that these were all the power of the roots of goodness of loving-kindness, which caused that woman to see such things. Furthermore, good sons, that evil man Devadatta was greedy and insatiable. Because he consumed a large amount of ghee, his head ached and his belly swelled, causing him great agony beyond endurance. He called out, 'Namo Buddhāya! Namo Buddhāya!' At that time I was staying in the city of Ujjayinī. Hearing his voice, I gave rise to a mind of loving-kindness. Devadatta then immediately saw me go to where he was, rub his head and belly with my hand, and give him salt broth to drink. Having drunk it, he recovered. Good sons, I did not truly go to where Devadatta was to rub his head and belly, nor give him broth to drink. Good sons, you should know that these were all the power of the roots of goodness of loving-kindness, which caused Devadatta to see such things. Furthermore, good sons, in the kingdom of Kośala there was a band of robbers, five hundred in number, who pillaged in gangs and caused immense harm. King Prasenajit, troubled by their violence, dispatched soldiers to watch for and capture them. Once captured, their eyes were gouged out, and they were cast out beneath a dark, dense forest. These robbers had already planted many roots of virtue under past buddhas. Having lost their eyes and experiencing great agony, each cried out, 'Namo Buddhāya! Namo Buddhāya! We now have no one to rescue or protect us!' and they wept and wailed. At that time I was staying in the Jeta Grove vihāra. Hearing their cries, I gave rise to a mind of loving-kindness. Then a cool breeze blew various fragrant medicines from Mount Gandhamādana, filling their eye sockets, and immediately their eyes were restored, no different from before. When the robbers opened their eyes, they saw the Tathāgata standing right before them, expounding the Dharma for them. Having heard the Dharma, the robbers generated the aspiration for anuttarasamyaksaṃbodhi. Good sons, at that time I did not truly make the wind blow various fragrant medicines from Mount Gandhamādana, nor stand before those people to expound the Dharma for them. Good sons, you should know that these were all the power of the roots of goodness of loving-kindness, which caused that band of robbers to see such things. Furthermore, good sons, Prince Virūḍhaka, out of foolishness, deposed his father the king and set himself up as ruler. Harboring an old grudge, he slaughtered many of the Śākya clan, taking twelve thousand Śākya women, cutting off their ears and noses, severing their hands and feet, and casting them into pits and moats. At that time, these women suffered agony and cried out, 'Namo Buddhāya! Namo Buddhāya! We now have no one to rescue or protect us!' and wailed loudly. These women,